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arunachaleswarar photos_arunachaleswarar photo_arunachaleswarar photo gallery_tiruvannamalai arunachaleswarar photos

karthigai deepam

The Karthigai Deepam festival is celebrated in the Tamil month of Karthigai(November-December). It begins on Uttradam day with flag hoisting and goes on for nine days.
Between the raising and the lowering of the flag, the temple is the scene of two types of activity during the day: each morning and evening the five deities, Shiva, the goddess, Subrahmanya, Ganapati, and Chandikeshvara, go around the car-streets in procession; before leaving, they present themselves in front of the sacrificial hall where the fire-ritual is performed twice a day, and receive on their foreheads a protective black spot made of ash mixed with ghee. On the seventh day the same deities, each on a huge wooden car, are led in turn around the four temple streets in a procession which lasts the whole day.

In the early hours of the tenth day Bharani Deepam in five agantams will be lit in Arunachaleswarar’s Sannithi. In the evening the Pancha Murthis will be brought to the Katchi Mantapam. At duck(Pradosha) the Karthigai day synchronising with the full moon day, the deity, Ardhanareeswarar is taken out to this place with the five deepams which are put in a big receptacle near the flag-stuff.

At the same time the beacon light on the hill is lit. The huge concourse of devotees from all parts of our country in a million voice raise a cry cimultaneously “Harohara to Annamalai” which will rend the air. It is a sight for the Gods to see. On the hill top there is a big copper turn in which large quantities of camphor, ghee and wicks(of cloths) are poured and when these are lighted it will be seen from miles around for somedays after the Deepam festival day. We do not have such a huge light in any other place of our country. On the same night the eleven storeyed Gopuram is also lit with “Ahals”(earthern oil lamps) set in rows in all the storeys. Though this festival is special to Tiruvannamalai it is common throught the Tamil country. Lighting festival is celebrated in all the temples of South India including Vishnu temples. All the houses will also be illuminated with number of lamps being arranged in rows to give beautiful appearance.

Lord Arunachaleswar Temple

The temple at Tiruvannamalai is one of the biggest and grandest temples in South India.  With the hill as back ground it gives the appearance of a fort to those who see it from a distance. It is unique on account of its stately towers, high rampart walls, broad quadrangles, spacious gateways, large mantapams and fine tanks.  It has also much architectural importance and sculputural beauty.

Tiruvannamalai should have been under the sway of the Pallava Kings who ruled from Kancheepuram before the ninth century A.D. We do not find any inscription in the temple prior to A.D.850 and hence the present temple could not have existed then. Saint Sambandar in his Thevaram relating to this place mentions a temple. Saints Appar and Sambandar belonged to the Seventh Century, Sekkizhar, the renowned author of Periapuranam mentions that both the Saints Appar and Sambandar worshipped Arunchaleswarar in the hill Temple. The Chola Kings ruled over the country for more than four Centuries from 850 A.D. to 1280 A.D. Some earlier Kings of Vijayalaya dynasty must have begun to construct the inner shrine(Garbegraha). In the fourteenth Century the Hoysala Kings had their capital at Tiruvannamalai. Afterwards the Kings of Vijayanagar and Nayak Kings of Thanjavur ruled over this part of the Country. In the Seventeenth Century it came under the sway of the Nawabs of Carnatic. There was confusion and chaos after A.D. 1753. Muraru Raya, Krishna Raya, Mrithis Ali Khan, Burkat Ullakhan, French Soupries and Sambrinet, English Captain Stephen Smith besieged this place and had their successes and defeats. In A.D. 1790 it was captured by Tippu Sultan. During the first half of the nineteenth century it came under the British rule.

Easten Gopuram Front View

The Temple is situated east at the bottom of the hill half a mile west of the Railway Station. It faces East. It has got four stately towers on all the four sides and four high stone walls just like the rampart walls of a fort. The Eastern Tower called the Rajagopuram is the Highest. The Southern tower is called Thirumanjangopuram, that iin the west is called Peygopuram and that in the north is called Ammaniamma Gopuram. The temple occupies an extent of about 25 acres of land. The walls on the East and West measure 700 feet each. The South wall is 1479 feet long and North wall is 1590 feet. The Rajagopuram which adorns the East Gateway is 217 feet high with 11 storeys, its base measure 135 feet by 98 feet. This tower was built by King Krishna Devaraya of Vijayanagar and completed by Sevappa Nayaka of Thanjavur. Krishna Devaraya also constructed the Thousand Pillared Mantapam and dug the tank opposite to it . Ammani Ammal a Sanyasini built the North Gopuram which is called after her name.


The towers, the pillars in the Mantapams and Vimananms consist of figures of Sculptures Excellence.  In the side walls of the Entrance of East Gopuram there are dance poses and figures of Bewitching Beauty. Generally stone-Idols are fixed with what is called "Ashtabandana". But in this case it is "Swarnabandana" (Gold) which is of Special Importance. There are five inner rounds. Including what is called Madavilagam running just outside the temple walls and the four car streets and the path round the Giri the temple is said to have Seven Prakaras.

Main Gate/Eastern Gate

As enjoined, one should enter the temple by the Main Gate in front of the Sanctumsanctorum. Before entering the Eastern Gate we see the Sixteen-Pillared Mantapam and the Four-Pillared Mantapam. When we pass the Eastern Tower Gate we see the Gopura Ganapathi. This deity is held in high esteem and veneration by all devotees and the first worship to Him. We first come to the fifth prakaram and see before us the Kambathilayanar Sannidhi and Gnanappai Mantapam. Here it was that God Muruga appeared in a Pillar for the sake of the King Prabudadevaraya as prayed for by saint Arunagirinathar in response to his famouns song "Athalasadanarada". To the south there is the sacred tank called Sivaganga Theertham. It has stonesteps and Thirumalapathi Mantapam on all four sides.


In the South East corner of this fifth prakaram there is the Adiyar Viduthi (Devotees rest house), Siddhi Vinayagar shrine is found in the North-West side of the tank. To the West of the tank is the Theerthawarimantapam. There is Mangalavinayagar Sannidhi in the fifth South Prakaram and Thiruvarul Vilasa Mantapam just to the West of the South tower. There is the Kothala Vinayagar shrine in the Western Prakaram. There is nothing worth seeing in the Northern Prakaram except the big banyan tree which is considered sacred. Coming again to the Eastern Side of the fifth Prakaram we see the Mathapirappu Mantappam. A festival with Sri Chandrasekara Swami is celebrated here on the first day of the Tamil Month. Then we see the Thousand Pillared Mantapam and the underground temple of Sri Pathala Linga where at Ramana Maharishi's body was eaten by ants and months in his state of Supreme Awareness. In between Sivaganga Tank and Thousand Pillared Mantapam there are the Rudrakshamantapam and the Big Nandhi Mantapam.


From the fifth Prakaram we now go to the forth prakaram passing the tower gate of Vallala Maharaja Gopuram. Saint Arunagirinathar wanted to shuffle off his mortal coil by falling from this tower. Lord Murugan appeared before him and saved his life. Hence he came to be called Gopurathillaiyanar. Along with this deity we see the image of Saint Arunagirinathar also to the North of Vallalan Gopura Ganapathi, Kalyanasundaeswarar, Keswarar and Viranmindar one of the sixty three saivite saints. On crossing this towergate we enter the forth Prakaram. To the left there are the Kala Bairava Shrine and the temple tank called Barhma Theertham with the Teerthavari Mantapam. To the right we see Puravi Mantapam and the Sakthi Vilasam in which religious discourses are held. To the north of Brahma Teertham we see the shrines of Neleswarar, Vigneswarar, Vidyadhareswara and Brahmalinga.

Connecting the fifth and fourth Prakarams there are short tower-gates (Kattai Gopuram) on the Southern, Western and Northern sides. In the South-Western corner of the fourth Prakaram there are the Amavasya Mantapam, Vinayagar Shrine and what is called Sthula-Sukshma temple. To its north there is the Tirupatha Koil. In the North Western corner of the Thirupatha Koil there is the Karthigai Mantapam and Subramanya shrine. On the new moon day Shree Chandrasekara Swami is taken to the Amavasya Mantapam and Lord Subramanya to Krithigai Mantapam on the Krithigai day.

From the forth Prakaram we now go to the further inner circle, the third Prakaram. For this we have to cross what is called the Kili Gopuram(parrot-tower) gate in the East. Before entering this tower-gate we see on both sides the shrines of yanaithiraikonda Vinayagar, Subramaniar, Bairawar. Just in front of this entrance there is a Sixteen pillared Mandapam called the Katchi Mantapam. The five deities(Panchamurthis) are brought to this mantapam during the grand annual Karthigai Festival. Facing the hill they will give dharsan to the devotees simultaneously with the lighting of the hill top that evening. It is a sight to see and a teast to the devotees heart's desire.

To the south of the Katchimantapam there are the store room, temple kitchen and pannirmantapam and in the north we see Vasanthamantapam (used as Devasthanam Office), Yagasala, and the shrines dedicated to Kalatheeswaras, Chidambraeswara, Ekambareswarar and Jumbukeswarar. Thus we have all the panchastalas in the Arunachalam temple. We have the temple of pidari also. In the third South Prakaram there are the Mahila tress sacred to this shrine, and the Tirukalyana Mantapam and Bhimeswarar and Vigneswarar Shrines. Just near the west gate connecting the third and forth Prakarams there is the shrine of Arunagiri Yogeeswarar. Lord Arunagiri Siddha's centre in the temple is here and it is a very good place for Meditation.


The separate temple for Unnamalai Nayaki or Abidhakujambal is situated in the North Western portion of the third Prakaram. In the Mahamantapam in front of the Arthamantapam of this shrine we see the image of Kalanthagar, Veenadharar, Veerabadrar, Adilakshmi, Santhanalakshmi, Gajalakshmi, Dhanalakshmi, Dhanyalakshmi, Vijayalakshmi, Ayswaryalakshmi, Veeralakshmi, Rudra Durga, Mahasakthi and Saraswathi. In the front mantapam there are also the shrines of Vijayaraghava Vinayagar, Navagrahams and Chitraputhrar. To the back of the sanetum-sanctorum we see the Parasakthiamman, Vigneswarar, Cholalingam and Cheralingam. Inside the Garbhagraha we see the charming and graceful Goddess Unnamulai Ambal, the inseperable partner of Sri Anurachaleswara. The Sanskrit name for the Goddess is Abidhakujambal.

After worshipping at Unnamulai Amman's shrine we come to the third Eastern Prakaram. Facing East at the extreme South and Extreme North there are the Shrines of Sambanda Vinayagar and Palaniandavar. On both sides of the entrance to the second Prakaram we see Ganpathi and Subramaniam and the Dwarapalakars (Gate keepers). Taking leave of Adhikara Nandikeswarar in the passage we enter into the second Prakaram. In the North we see Isanyalingam and all Utsavamurthis (festival idols) and in the South there is Indra Lingam. On all there sides of the second Prakaram there are number of deities. They are given below in detail.

SOUTHERN PRAKARAM

Janakeswarar,Janardaneswarar, Appar, Sambandar, Sundarar, Manikkavasagar, Janandaneswarar, Janatkumareswarar, Kaushikeswarar, Kuthsarishiwarar, Valmikiswarar, Vamarishiswarar, Agnilingam, Naradeswarar, Kasilingam, Vaisambandaneswarar, sixty three Saivite Saints, Yamalingam, Thumbureswarar, Sapthamathas(Chamudi, Indrani, Varahi, Vaishnavi, Kaumari, Maheswar and Brahmi), Gauthamarishi and Duruvasarishi.


WESTERN PRAKARAM

Kshethralingam Vinayagar, Niruthilingam, Somaskandar, Amman, Ardanareeswarar (Utsavamurthis), Venugopalaswami with Rukmini and Satyabhama, Varunalingam, Vikrapandiswarar, Gajalakshimi, Arumugam with Valli and Deivayanai,Sahasralingam,Santhalingam,Syamalambal and Jeshtadevar.

NORTHERN PRAKARAM

Vayulingam, Annapurani utsava idols of valli, Murugan, Deivayanai, Natarajar, Bikshandavar and Chandrasekarar, Kuberalingam, Utsava idols of Sixty Three Saivite Saints, Bhakthanugraha somaskander, Viswamitreswarar, Patanjaliswarar, Vyagrapadeswarar, 108 Sivalingams, Agastheeswarar, Jureswarar, Kalasamhararar, Bairavar, Utsava idols of appar, Sambandar, Sundarar, Manikkavachagar, Natarajar and sivakami.

Sri Arunachaleswarar

After going round the three sides of the Second Prakaram we enter by the East into the First Prakaram which encloses the Garbagraha of Sri Arunachaleswarar, the main deity of the temple. He has got many names. The popular Tamil Name is Annamalaiyar. Other names are Sonachaleswarar, Arunagiriswarar, Sounadriswarar,Bhaktapasavimochakar,Vedamurthi etc.

Arulmigu Arunachaleswarar Temple, Thiruvannamalai

The Saiva cult is a world phenomenon. Thiruvannamalai is the capital of Saivism. The South Indian deity Siva is the God of all countries. Annamalaiannal is the most sacred of the names of the manifestation of Lord Siva.    
Saint poets  Saint poets Thirugnana Sambandar, Thirunavukkarasar, Sundarar and so on have visited Thiruvannamalai, prayed to the Lord and have composed divine poems. Saint Manickavasagar had lived at Thiruvannamalai for long period and had composed "Thiruvempavai - 20" and "Thiruvammanai". Even today there is a temple for Saint Manickavasagar on the Girivalam path at Adi-Annamalai.
Thirumurai Thalam
There are 275 sacred places (Lord Siva Temples) which were praised by the hymns of Thevaram and were called "Thirumurai Thalangal". Of these places twenty two are found in Nadu Naadu (a part of Tamil Nadu ). Thiruvannamalai is the most sacred of these twenty two.      
Place of Salvation    
SivaPuranam identifies four sacred places for obtaining salvation.  Thiruvannamalai is one among them. The significance of this place is that by mere remembrance of Lord Arunachaleswarar at this place gives salvation to all souls (Ninaithale Mukthi Tharum Thiruthalam).    
Pancha Bootha Sthalam
The earth is formed by five basic elements namely land, water, fire, air and ether. Our ancestors called them "Pancha Boothas" and associated them with five sacred places for worshipping Lord Siva. The center of these five elements  fire is identified with Thiruvannamalai.
Athara Sthalam
Thiruvannamalai is the "Manipooraga Sthalam", which is one among six athara sthalams.  Thiruvannamalai is so sacred that even Gods, and celestials offered their prayers. Tradition has it that Sun, Moon, Eight Vasus, Brahma, Vishnu and so on have worshipped here.
Saints and Scholars
Thiruvannamalai has been the abode of Siddhars. Idaikkattu Siddhar, one of the eighteen Siddhars, belongs to this sacred soil.
Mahan Seshadri Swamigal
Thiruvannamalai has the honour of providing an abode for saints such as Arunagirinathar, Vitpatchathevar, Gugai Namachivayar, Guru Namachivayar, Deivasigamani, Arunachala Desikar, Mahan Seshadri Swamigal, Bagawan Ramana Maharishi, Sri Yogi Ram Surathkumar and the like.

Tiruvannamalai_deepam_girivalam_annamalaiyar

Temple is an externalized aspect of faith, and it is a place to restore peace and harmony. What great seers have visualized has been made outwardly real in a temple. This temple is safely edifice consecrated to the Lord of Light and other deities, built centuries ago at the foot of the hill to form the seat of worship. The main entrance to the sanctum sanctorum is in the eastern tower, the tallest structure in proportion to the other dimensions of this largest temple forming part of it. The tower rising heavenward is marvelously massive and magnificently majestic one with its imposing structural elegance and inviting architectural excellence and awes people at a distance.

Temple is the world's only social hope and the sole promise of peace and harmony; It purifies the society, and looks at the world with the intention of serving it, and strengthening society spiritually uniting people. The temple stands for the eternal, and the great glory of god where people praise the name of god and sing his glory. The temple offers you something you simply cannot get else where.

Arulmigu Arunachaleswarar Temple Thiruvannamalai.

Shiva is known by devotees as Annamalayar or Arunachaleswarar. And this is believed to be the largest temple in the world dedicated to Shiva. The history of this Annamalayar temple dates back to thousand years. Mention has been made in the Thevaram and Thiruvasagam, both great works in Tamil.
       Bramha took the form of a swan and flew to see the crown of Siva. Unable to see the crown, Bramha saw a thazhambu flower which had decked Siva's crown falling down. He asked the flower as to the distance of Siva's crown whereby the flower replied that he had been falling for forty thousand years. Bramha, realizing that he would not be able to reach the crown asked the flower to act as a false witness.
       The thazhambu flower acting as a false witness declared that Brahma had seen the crown. Siva became angry at the deception and cursed that Bramha should have no temple on earth and that the thazhambu flower should not be used while praying to Lord Siva. The place where Lord Siva stood as a column of fire to eliminate the ego is Thiruvannamalai.

Arulmigu Arunachaleswarar

The Arunachaleswar Shiva temple in Tiruvanamalai situated at the foot of the Arunachala hill, is one of the largest (25 acres) and oldest temples in all of south India. The era of its founding is unknown; the complex grew over several millenia; and the large towers, called gopurams, were erected between the 10th and 16th centuries.The tallest gopuram is over 60 meters tall and has 13 stories.”

“The ancient and vast Arunachaleswarar Temple as it stands today is the result of several centuries of alteration and extension.A Nandi faces the main shrine in each of its five prakarams. The outermost prakaram houses the thousand pillared hall and the Shiva Ganga tank and is pierced on four sides with colossal Gopurams.”

“There are five small gopurams on the inner boundary and four big gopurams on the outer boundary. The inner gopurams are known as Kitti gopurams.There are two gopurams in the East and one gopuram each for the other three directions. The first of the two Eastern gopurams is called Kili gopuram. There are indications that this was built in the 11th century. The gopurams built during this period have no more than five stories. The Kili gopuram was built by Veera Rajendra Chozhan around 1063 A.D. He is referred to as Maharaja Thiribuvana Chakravarthigal in the inscription.This name was also given to the gopuram. The Kitti (smaller) gopurams, except the top of the western one, were built by the Hoysala King Vallala Maharaja III. His name is given to the biggest Kitti gopuram which is in the East.

Poondi Swami

Poondi Swami Ashram

 
It was the fag end of 1969. On my way from Tiruvannamalai to Vellore, I stopped at Polur to have darshan at the samadhi of Saint Vitthoba. We met Duraiswami Swamigal at the mutt who introduced me to a Mr. R. Pargunam. The latter’s father had been a contemporary and devotee of Vitthoba and had had a close association with the saint. Pargunam narrated certain incidents he had heard from his father about Vitthoba’s life.

Before I took leave of him, I asked him if he had known any living siddha.

“Oh, yes,” he said enthusiastically, and added, “There is a swamiyar at Poondi. A recluse, he had wandered for several years around nearby villages. Seven years ago he settled on the pyal of a house there. He has not stirred from there since. Only last month; I was there. You must have his darshan.”
“Where is Poondi?”

“About seven miles from Polur, on the main road to Tiruvannamalai. You will have to take a diversion to reach Poondi village,” Pargunan explained.

We left immediately for Poondi accompanied by Duraiswami Swamigal.

After proceeding about five miles on the Polur-Tiruvannamalai trunk road, we took a turn to the right at Kalasapakkam and travelled along the River Cheyyar.

“This area has been Poondi Swamiyar’s haunt for a number of years. Whether it was blazing sun, or torrential rain, whether it was biting cold or thick mist, he used to spend his days and nights on the river bed only,” said Swamiji.

“Does he belong to Kalasapakkam?”

“No one knows his name or place of birth. For over three decades, he was seen roaming about in the neighbouring villages. About seven years ago he came to Poondi and sat in a small house permanently.”
“What is his age?”

“He looks a man of sixty. But those who have seen him 25 years ago say that they do not find any change in his appearance and that he does not seem to be aging at all. You cannot assess a Siddha‘s age from his appearance,” stated Swamiji.

As we travelled, we enjoyed the natural beauty of the rural landscape. Because of good rainfall, there was a perceptible flow in the otherwise dry river. The leaves of a row of peepul trees on the bank rustled in the cool breeze, somewhat reducing the rigours of the blazing sun.

As we neared Poondi, I asked, “Is the house occupied by the Swamiyar in the interior of the village?”

“No, it is on the main bus route. See, there! Do you see that group of persons standing near a house? That is the house. We park the car here,” said the Swamiji and driver Palani brought the car to a halt.

We got down from the car and walked up to the house.

It was a small, tiled house. It had two pyals on either side. The one on the right was a square one, four feet by four feet, and the one on the left was rectangular, four feet long and two feet wide.

On the left pyal sat the Poondi Swamiyar. His head was poised at an odd angle. He glanced from time to time at those who stood around. He held a couple of boxes of matches in a tight grip in his right hand as he patiently combed his moderate beard with the fingers of his left hand. Every now and then he looked intently at his fingertips, as if searching for lice or dirt. Then he got back to combing his beard with serious intent.

A young man arrived, went to the Swamiyar and whispered in his ear. The Swamiyar nodded assent with a gruff ‘hmm’. The young man picked up a cigarette, placed it between the Swamiyar’s lips and lighted it. The Swamiyar asked for the box of matches. Now the Swamiyar had three boxes of matches in his right fist! He smoked with his left hand. I found him smoking in an unusual way. He inhaled, removed the cigarette, blew out the smoke, almost immediately took the cigarette back to his lips, inhaled, removed it and blew out smoke. He did this rapidly again and again, like a fast-motion shot in a movie, finishing a full cigarette within a couple of minutes! He let out only a little smoke, yet did not seem to swallow much of it.

Two admirers fell prostrate on the ground, stood up, touched his feet with veneration, and asked for sacred ash as prasad.

“You may take it,” came the curt command. They took it from the cup, smeared it on their foreheads and left, merely saying, “We are going, Saami”. “Let good befall on your endeavours,” responded the Swamiyar, looking down, then looking up for a split second with sparkling eyes.

A boy came with a bottle of aerated water. He opened the bottle and offered it to the Swamiyar, who took it and drank it at a stretch, without once removing the bottle from his lips. As he handed over the bottle to the waiting boy, he let out a noisy and prolonged belch. The boy took a piece of cloth and wiped the Swamiyar’s mouth and nostrils. The Swamiyar received these ministrations like a well-behaved child.


Before the boy left, the Swamiyar took a pinch of sacred ash, smeared it on the boy’s forehead and bade him go.

I had been staring at the Swamiyar all this while. He suddenly looked at me. Nay, I felt a cool spark strike me. When I had read about the efficacy of Shirdi Sai Baba’s ‘yogic glance’ I could not comprehend its full import. When I experienced the power-packed glance of Poondi Swamiyar, I could imagine the impact Sai Baba’s yogic glances would have had on his devotees.

I, who had been watching the happenings without being impressed, fell at his feet the moment he glanced at me. It was an act performed unconsciously. It was a spontaneous response to a look that thrilled me beyond words.

A woman admirer put a peppermint in the Swamiyar’s mouth, as if she was feeding her child. He stretched his hand and asked for the piece of paper in which the peppermint had been wrapped. An inexplicable impulse prompted me to offer something to the Swamiyar. I asked my friend to get a cup of coffee from a nearby ‘tea shop’.

Poondi Swamiyar seated on his pyar. Prominent around him are lithograph pictures of Lord Murugan with the Lord's Vel and the focus of worship. Besides the Vel, at least four images are of Murugan.

A local enthusiast who had been busy offering me unsolicited information about the idiosyncrasies of the Swamiyar, told me that he would accept anything only if he had the mind and mood for it, and if he accepted what was offered, it meant the giver had his blessings in ample measure. Hence, it was with much hesitation and trepidation that I proffered the coffee to the Swamiyar.

He gave me a searching look and accepted the coffee. I observed his fingers. They were long and thickset. The hand was also large and sturdy. If he stood up he would be a stalwart figure.

He drank the coffee too in an unorthodox fashion. He neither raised his head nor removed the cup from his lips. He slurped the coffee fast with his tongue, as a cat would drink milk from a plate. I was immensely pleased that he had not only accepted my coffee but drunk it with relish. No sooner had he finished, another admirer brought him a cup of tea. He drank that too in the same manner. His ways were indeed strange.

Different fruits and eatables were littered all over the place. He was surrounded by oranges, apples, grapes, plantains, laddu, halwa, boondhi, chocolates, peppermints, biscuits and what not! On his lap lay a cigarette packet, two chocolate wrappers, a one rupee note. There were two glasses with left-over cold coffee. Pictures of various gods hung on the wall. There was a small but imposing vel of Muruga. A colour picture of Lord Muruga was nailed to a pillar opposite him. The Swamiyar concentrated on it at regular intervals. Behind the pyal, there was a small room. The various eatables offered to the Swamiyar were dumped in it up to the roof. Cigarette packets, boxes of matches, garlands, fruits, plantain leaves, bits of paper and a thousand and one things had been thrown in as directed by him. Nobody dared touch even a trivial thing found on the pyal without his permission.

I was startled to find the fruits that had been thrown in were fresh. They had not become rotten. No stink emanated from them. I could not see even a single fly or ant.

I was introduced to a man named Subramani, who was standing near a thatched shed opposite the house. He was a tailor. He had been attending on the Swamiyar for the past three or four years. Before that, when the Swamiyar was occupying the bigger pyal on the right, he did not allow anyone to even come near him.

Only during the last three years had he let others clean the pyal and bathe his body. Subramani brought food for the Swamiyar from his house, both in the morning and in the evening, but the Swamiyar “had never asked him or anyone else to bring him anything to eat. He would eat only if he was spoon-fed. If he did not feel like it, he would reject the food summarily. The Swamiyar sat through the whole day. Only at night would Subramani assist him to stretch out on the pyal. It was anyone’s guess if he slept at all. At four in the morning, he would be assisted to sit up and resume his usual posture.